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We know that our gas-guzzling cars are warming the planet, the pesticides and fertilizers from farms are turning rivers toxic, and the earth has run out of space for the mountains of unrecycled waste our daily consumption has left in its wake. We’ve heard copious accounts of our impact—as humans, as a society—on the natural world. But this is not a one-sided relationship. Lost in these dire and scolding accounts has been the impact on us and our well-being. You sense it while walking on a sandy beach, or in a wild, woody forest, or when you catch sight of wildlife, or even while gardening in your backyard. Could it be that the natural environment is an essential part of our happiness? Yes, says Eric Lambin emphatically in An Ecology of Happiness. Using a very different strategy in addressing environmental concerns, he asks us to consider that there may be no better reason to value and protect the health of the planet than for our own personal well-being.

In this clever and wide-ranging work, Lambin draws on new scientific evidence in the fields of geography, political ecology, environmental psychology, urban studies, and disease ecology, among others, to answer such questions as: To what extent do we need nature for our well-being? How does environmental degradation affect our happiness? What can be done to protect the environment and increase our well-being at the same time? Drawing on case studies from Asia, Africa, Europe, and North America, Lambin makes a persuasive case for the strong link between healthy ecosystems and happy humans. 

Unique in its scope and evenhanded synthesis of research from many fields, An Ecology of Happiness offers a compelling human-centered argument that is impossible to overlook when we marvel at murmurations of starlings or seek out the most brilliant fall foliage: nature makes our steps a little lighter and our eyes a little brighter. What better reason to protect an ecosystem or save a species than for our own pleasure?

The oldest members of the Baby-Boomer generation are now crossing the threshold of eligibility for Social Security and Medicare with extensive and significant implications for these programs’ overall spending and fiscal sustainability. Yet the aging of the Baby Boomers is just one part of the rapidly changing landscape of aging in the United States and around the world.

The latest volume in the NBER’s Economics of Aging series, Discoveries in the Economics of Aging assembles incisive analyses of the most recent research in this expanding field of study. A substantive focus of the volume is the well-documented relationship between health and financial well-being, especially as people age. The contributors explore this issue from a variety of perspectives within the context of the changing demographic landscape. The first part of the volume explores recent trends in health measurement, including the use of alternative measurement indices. Later contributions explore, among other topics, alternate determinants of health, including retirement, marital status, and cohabitation with family, and the potential for innovations, interventions, and public policy to improve health and financial well-being.

A sense of urgency pervades global environmentalism, and the degrowth movement is bursting into the mainstream. As climate catastrophe looms closer, people are eager to learn what degrowth is about, and whether we can save the planet by changing how we live. This book is an introduction to the movement.

As politicians and corporations obsess over growth objectives, the degrowth movement demands that we must slow down the economy by transforming our economies, our politics and our cultures to live within the Earth's limits.

This book navigates the practice and strategies of the movement, looking at its strengths and weaknesses. Covering horizontal democracy, local economies and the reduction of work, it shows us why degrowth is a compelling and realistic project.

Happiness and the law. At first glance, these two concepts seem to have little to do with each other. To some, they may even seem diametrically opposed. Yet one of the things the law strives for is to improve people’s quality of life. To do this, it must first predict what will make people happy. Yet happiness research shows that, time and time again, people err in predicting what will make them happy, overestimating the import of money and mistaking the circumstances to which they can and cannot adapt.  

Drawing on new research in psychology, neuroscience, and economics, the authors of Happiness and the Law assess how the law affects people’s quality of life—and how it can do so in a better way. Taking readers through some of the common questions about and objections to the use of happiness research in law and policy, they consider two areas in depth: criminal punishment and civil lawsuits. More broadly, the book proposes a comprehensive approach to assessing human welfare—well-being analysis—that is a valuable alternative to the strictly economically based cost-benefit analyses currently dominating how we evaluate public policy. The study of happiness is the next step in the evolution from traditional economic analysis of the law to a behavioral approach. Happiness and the Law will serve as the definitive, yet accessible, guide to understanding this new paradigm.

Childhood, adolescence, even the "twilight years" have been extensively researched and documented. But the vast terrain known as midlife—the longest segment of the life course—has remained uncharted. How physically and psychologically healthy are Americans at midlife? And why do some experience greater well-being than others?

The MacArthur Foundation addressed these questions head-on by funding a landmark study known as "Midlife in the U.S.," or MIDUS. For the first time in a single study, researchers were able to integrate epidemiological, sociological, and psychological assessments, as well as innovative new measures to evaluate how work and family life influence each other.

How Healthy Are We? presents the key findings from the survey in three sections: physical health, quality of life and psychological well-being, and the contexts (family, work) of the midlife. The topics covered by almost forty scholars in a wide variety of fields are vast, including everything from how health and well-being vary with socioeconomic standing, gender, race, or region of the country to how middle-aged people differ from younger or older adults in their emotional experience and quality of life. This health—the study measures not only health-the absence of illness—but also reports on the presence of wellness in middle-aged Americans.

The culmination of a decade and a half of research by leading scholars, How Healthy Are We? will dramatically alter the way we think about health in middle age and the factors that influence it. Researchers, policymakers, and others concerned about the quality of midlife in contemporary America will welcome its insights.

* Having a good life means having good relationships with others to almost 70% of those surveyed. Less than 40% mentioned their careers.

* Reports of disruptive daily stressors vary by age, with young adults and those in midlife experiencing more than those in later adulthood.

* Men have higher assessments of their physical and mental health than woman until the age of 60.

What is considered a good life in contemporary societies? Can we measure well-being and happiness? Reflecting a global interest on the topics of well-being, happiness, and the good life in the face of the multiple failures of millennial capitalism, Images of Public Wealth or the Anatomy of Well-Being in Indigenous Amazonia deliberately appropriates a concept developed by classical economists to understand wealth accumulation in capitalist societies in order to denaturalize it and assess its applicability in non-capitalist kin-based societies.

Mindful of the widespread discontent generated by the ongoing economic crisis in postindustrial societies as well as the renewed attempts by social scientists to measure more effectively what we consider to be “development” and “economic success,” the contributors to this volume contend that the study of public wealth in indigenous Amazonia provides not only an exceptional opportunity to apprehend native notions of wealth, poverty, and the good life, but also to engage in a critical revision of capitalist constructions of living well.

Through ethnographic analysis and thought-provoking new approaches to contemporary and historical cases, the book’s contributors reveal how indigenous views of wealth—based on the abundance of intangibles such as vitality, good health, biopower, and convivial relations—are linked to the creation of strong, productive, and moral individuals and collectivities, differing substantially from those in capitalist societies more inclined toward the avid accumulation and consumption of material goods.

Since the earliest days of philosophy, thinkers have debated the meaning of the term happiness and the nature of the good life. But it is only in recent years that the study of happiness—or “hedonics”—has developed into a formal field of inquiry, cutting across a broad range of disciplines and offering insights into a variety of crucial questions of law and public policy.

Law and Happinessbrings together the best and most influential thinkers in the field to explore the question of what makes up happiness—and what factors can be demonstrated to increase or decrease it. Martha Nussbaum offers an account of the way that hedonics can productively be applied to psychology, Cass R. Sunstein considers the unexpected relationship between happiness and health problems, Matthew Adler and Eric A. Posner view hedonics through the lens of cost-benefit analysis, David A. Weisbach considers the relationship between happiness and taxation, and Mark A. Cohen examines the role crime—and fear of crime—can play in people’s assessment of their happiness, and much more.

The result is a kaleidoscopic overview of this increasingly prominent field, offering surprising new perspectives and incisive analyses that will have profound implications on public policy.

The sense that well-being remains elusive, transitory, and unevenly distributed is felt by the rich as well as the poor, and in all societies. To explore this condition of existential dissatisfaction, the anthropologist Michael Jackson traveled to Sierra Leone, described in a recent UN report as the “least livable” country in the world. There he revisited the village where he did his first ethnographic fieldwork in 1969–70 and lived in 1979. Jackson writes that Africans have always faced forces from without that imperil their lives and livelihoods. Though these forces have assumed different forms at different times—slave raiding, warfare, epidemic illness, colonial domination, state interference, economic exploitation, and corrupt government—they are subject to the same mix of magical and practical reactions that affluent Westerners deploy against terrorist threats, illegal immigration, market collapse, and economic recession. Both the problem of well-being and the question of what makes life worthwhile are grounded in the mystery of existential discontent—the question as to why human beings, regardless of their external circumstances, are haunted by a sense of insufficiency and loss. While philosophers have often asked the most searching questions regarding the human condition, Jackson suggests that ethnographic method offers one of the most edifying ways of actually exploring those questions.

Work hard in school, graduate from a top college, establish a high-paying professional career, enjoy the long-lasting reward of happiness. This is the American Dream—and yet basic questions at the heart of this competitive journey remain unanswered. Does competitive success, even rarified entry into the Ivy League and the top one percent of earners in America, deliver on its promise? Does realizing the American Dream deliver a good life? In Redefining Success in America, psychologist and human development scholar Michael Kaufman develops a fundamentally new understanding of how elite undergraduate educations and careers play out in lives, and of what shapes happiness among the prizewinners in America. In so doing, he exposes the myth at the heart of the American Dream.

Returning to the legendary Harvard Student Study of undergraduates from the 1960s and interviewing participants almost fifty years later, Kaufman shows that formative experiences in family, school, and community largely shape a future adult’s worldview and well-being by late adolescence, and that fundamental change in adulthood, when it occurs, is shaped by adult family experiences, not by ever-greater competitive success. Published research on general samples shows that these patterns, and the book’s findings generally, are broadly applicable to demographically varied populations in the United States.

Leveraging biography-length clinical interviews and quantitative evidence unmatched even by earlier landmark studies of human development, Redefining Success in America redefines the conversation about the nature and origins of happiness, and about how adults develop. This longitudinal study pioneers a new paradigm in happiness research, developmental science, and personality psychology that will appeal to scholars and students in the social sciences, psychotherapy professionals, and serious readers navigating the competitive journey.

Just as Aristotelian metaphysics provided a new basis for the natural theology of Aquinas’s time, so too, positive psychology provides a basis for a natural moral theology in our own time. this book marshals the empirically verifiable findings of positive psychology that show the wisdom of the Christian tradition. Christian warnings about the dangers of greed, coveting a neighbor’s goods (social comparison), and pride find an empirical verification. Likewise, positive psychology vindicates the wisdom of Christian teaching on the importance of forgiveness, of gratitude, of humility, and of serving one’s neighbor. moreover, positive psychology also can be a service to Christian believers by helping them in their struggles with willpower, by providing new motivations for prayer, and by helping them identify their signature strengths. Finally, this book argues, in a variety of ways, that it is folly to think that even the best of psychology can serve as a replacement for Christianity.